".   ^ .  O  J   , 


^  PRINCETON,  N.  J.  ^ 


Presented    by~W^  3  \  cX  (S\^\'  V^Wo  Y^ 


BV  205  .M444  1876 
Mell,  P.  H.  1814-1888. 
The  doctrine  of  prayer 


THE 

DOCTRINE    OF    PRAYER; 

ITS     UTILITY; 

AND   ITS 

RELATION    TO    PROVIDENCE. 


BY 

P.   H.    MELL,   D.D.,  LL.D., 

PROfEssoR  OF  Ethics  and  Metaphysics  in  the  University  of 
Georgia. 


N  E  W     YORK: 

SHELDON    &     COMPANY, 

8  MURRAY   STREET. 


A  MANUAL  OF  PARLIAMENTARY 
PRACTICE, 


MULES  FOR   CONDUCTINa  BXTSINESS 
IN  DELIBEBATIVE   A.SSE3IBLIES. 

By  p.  H.  MELL,  D.D.,  LL.D., 

Professor  of  Ethics  and  Metaphysics,  and  Lec- 
turer ON   Parliamentary  Law  in  the 
Univertity  of  Georgia. 

Price  75  cents . 


Copyright, 
SHELDON    AND    COMPANY. 

1876. 


PREFACE. 


Some  things  in  the  bible  are  matters  of 
pure  revelation  ;  and  are  to  be  accepted  simply 
because  they  are  revealed.  Such  doctrines, 
for  example,  as  the  Trinity  and  the  Incar- 
nation, are  addressed  not  to  reason  but  to 
faith.  They  are  to  be  accepted  and  sustained, 
not  on  the  principles  of  human  philosophy, 
but  on  the  authority  merely  of  God's  word. 
In  relation  to  such  as  they,  all  that  reason 
can  do  is  to  demonstrate  for  us  the  divine 
origin  of  the  scriptures,  and  to  interpret  their 
revelations  about  them  according  to  the  laws 
of  language.  When  the  doctrine  is  appre- 
hended by  the  understanding,  however  great 
its  mystery,  reason  itself  would  say,  it  must 
be  implicitly  received. 


4  PREFACE. 

Other  things,  again,  are  clearly  taught  in 
the  bible,  and  capable  of  being  sustained  by- 
reason,  that  no  finite  mind  can  harmonize. 
God's  sovereignty  over  sin  and  man's  free 
agency  in  the  commission  of  it,  for  instance, 
are  each  clearly  taught  in  the  scriptures,  and 
commend  themselves  to  sound  reason ;  but 
what  human  mind  can  reconcile  the  one  with 
the  other?  Nevertheless,  reason  itself  can 
see  that  if  we  cannot  harmonize  them,  it  is 
not  because  they  are  irreconcilable,  but  be- 
cause the  subject  is  above  human  capacity. 

The  doctrine  of  Prayer,  though  difficult 
of  solution,  is  to  be  placed  however  in  neither 
of  the  above  categories.  We  are  not  com- 
pelled to  accept  God's  precepts  concerning 
it  by  mere  faith  ;  nor  are  we  under  the  ne- 
cessity of  excusing  our  failure  to  harmonize  it 
with  other  revealed  truths  on  the  ground  of 
our  want  of  capacity.  The  bible  makes  no 
formal  essay  to  give  the  philosophy  of  prayer, 
nor  to  reconcile  it  with  other  doctrines ;  but  it 


TREFACE.  5 

furnishes  the  means,  direct  and  inferential,  to 
enable  any  careful  and  competent  inquirer  to 
do  so.  True,  the  difficulties  connected  with 
the  subject  have  perplexed  many  thinking 
minds;  and  its  apparent  conflict  with  the 
doctrine  of  Providence  has  offered  encourage- 
ment to  skeptics  to  attack  the  christian  reli- 
gion, of  which  it  is  a  part.  But  all  this  hap- 
pens because  the  doctrine  is  not  thoroughly 
understood. 

Prayer  is  not  a  weak  part  of  the  gospel 
system.  It  can  not  only,  by  inherent  force, 
hold  its  own  position  against  all  assaults,  but 
it  can  furnish  efficient  support  to  other  parts 
of  the  system  of  divine  truth.  The  writer 
hopes  that  the  following  essay,  which  he 
modestly  offers  to  the  public,  will  tend  to 
sustain  this  proposition. 

Athens,  Ga.,  December  2d,  1875. 


CONTENTS 


PAOB 

Preface 3-5 

CHAPTER  I. 
The  Doctrine  of  Prayer. 

Natural  Religion  teaches  tlie  duty II-15 

Revelation  teaches  the  duty 15 

1.  Epitome  of  the  bible  doctrine 15-21 

2.  On  what  subjects  may  men  address  petitions  ? 
Question  answered   by,  Firsts  Examples  given 

in  the  scriptures  of  prayers  that  were  answered.  21-32 

1.  In  the  domain  of  grace 22-24 

2.  In  the  domains  of  nature  and  providence 24-29 

a.  For  understanding  and  wisdom 24 


8  CONTENTS. 

PAGB 

b.  For  restoration  to  health 25 

c.  For  offspring,  and  their  welfare 25,  26 

d.  For  deliverance  from  prison  and  from  distress 

and  affliction 26 

e.  For  the  good  things  of  this  world 27, 28 

f.  Against   the  sword,  judgment,  pestilence  and 
famine 28 

g.  For  control  of  the  seasons 28,  29 

3.  Examples  of  prayer  answered  in  the  domains  of 

the  miraculous  and  the  supernatural 29-32 

Second.    The   inferences   that  may  be  legitimately 
drawn  from  the  general  tenor  of  the  scriptures 

in  apswer  to  the  question 32,  33 

Third.     Answer  by  showing  what  are  the  precepts 
on  the  subject  applicable  to  all  devout  persons 

and  to  all  times 33-35 

The  scope  and   the  Rule   of  prayer  given  in  one 

sentence 35 


CONTENTS.  9 

CHAPTER    II. 
The  Utility  of  Prayer. 

PACK 

The  general  answer  to  the  question  of  its  utility. ...  36,  37 
Specific  answers : 

1.  It  checks  the  tendency  to  forget  God. 37-40 

2.  It  prepares   men   to  prize   the  blessings  God 
bestows 40-43 

3.  Makes  men  systematic  christians 43f  44 

4.  Makes   them   stand    pledged    to  labor  for  the 
things  for  which  they  pray 44-48 

Why  are  christians  required  to  pray  for  others? 48,  49 

CHAPTER   III. 
Prayer  as  Related  to  Providence. 
Does  not  involve  absurdity  and  confusion,  because 
men  never  truly  pray  excepting  as  God  indites 
their  petitions,  proved, 
I.  By  the  promise  through  the   Prophet  Zecha- 

"^^1 53,54 


10  CONTENTS. 

PAGE 

2.  By  Romans  8  :  26,  27 54-56 

3.  By  James  5  :  16 56 

4.  By  the  fact  that  sincere  and  earnest  petitions 

may  be  unavailing 57-6o 

Question.  "Why  all  this  formality  ?  God  brings  His 
people  into  partnership  with  Him  in  the  realm  of 
Providence  also 60-63 

CONCLUSION. 

1.  Mr.  Muller 64-67 

2.  Prof.  Tyndall 67-71 


THE   DOCTRINE   OF   PRAYER. 


CHAPTER    I. 

THE   DOCTRINE   OF  PRAYER. 

Prayer  is  natural  to  man.  If  there  were 
no  written  revelation  on  the  subject,  its 
necessity  and  duty  could  find  justification  in 
man's  constitution  and  condition,  and  in  the 
relations  he  sustains  to  the  God  of  nature  and 
providence.  The  religious  element  within 
him,  however  much  he  may  through  deprav- 
ity resist  it,  prompts  him  to  recognize  the 
existence  of  a  Supreme  Being,  to  inquire 
after,  and  to  worship  him.  This  is  shown  by 
the  fact  that  there  is  no  tribe,  however  igno- 
rant  and   degraded,   that   is   destitute   of  a 


12  THE   DOCTRINE   OF   PRAYER. 

system  of  religion.  Everywhere,  a  Supreme 
Being  is  acknowledged,  to  whom  appeals  are 
made  to  turn  away  wrath,  and  to  propitiate 
favor. 

Man's  experience  of  want  and  suffering, 
his  consciousness  of  sin,  and  his  sense  of 
helplessness  and  of  dependence  for  things 
spiritual  as  well  as  temporal,  prompt  him  to 
seek  for  help,  and  to  ask  for  it  from  the  only 
Being  competent  to  give  it.  This  would  he 
do,  when  pressed  by  such  necessity,  even 
though  he  did  not  know  that  God  was  placa- 
ble and  gracious ;  for  who  knows  but  that  a 
show  of  submission  and  confidence  may  ex- 
cite interest,  and  win  kindness  and  favor. 
But  convinced  of  God's  benevolence, — know- 
ing that  He  is  good  and  doeth.  good — he  is 
encouraged  to  come  boldly  to  His  throne,  as 
to  one  of  grace,  to  obtain  mercy,  and  find 
grace  to  help  in  time  of  need. 

Prayer  has  been  analyzed  into  Adoration  ; 
Thanksgiving  ;  Confession  ;  and  Petition — and 


THE  DOCTRINE   OF   PRAYER.  1 3 

perhaps  exhaustively;  for  Adoration  includes 
Invocation,  and  Petition,  Intercession.  Now, 
every  one  of  these  finds  in  man's  nature  and 
relations  occasions  for  its  exercise. 

The  contemplation  of  high  degrees  of 
excellence  in  character,  and  the  knowledge 
of  deeds  illustrious  for  wisdom,  power  and 
goodness,  excite  naturally  in  men's  minds 
feelings  of  admiration.  Let  God's  glorious 
attributes  then  be  known — let  men  become 
acquainted  with  His  wonderful  works  in  crea- 
tion, providence  and  redemption,  and  suffi- 
ciently appreciate  them,  and  their  hearts  will 
yearn  to  address  to  Him  the  language  of 
Adoration  and  praise. 

Gratitude  for  benefits  conferred,  is  a  feel- 
ing nature  has  implanted  in  the  human 
breast.  So,  when  God  has  made  unmistaka- 
ble interpositions  in  men's  behalf,  to  rescue 
them  from  evil,  and  to  impart  to  them  good, 
and  they  have  become  fully  sensible  of  the 
favor   bestowed,  there  will   be   naturally   an 


14      THE  DOCTRINE  OF  PRAYER. 

irrepressible  desire  to  utter  to  Him  the  lan- 
guage of  Thanksgiving  and  praise. 

Let  one  recognize  his  relations  to  the 
Creator  and  Ruler — who  demands  from  him 
unreserved  consecration — and  let  him  know 
and,  in  proper  degree,  feel  his  short-comings 
and  his  sin,  and  nothing  could  prevent  him 
from  addressing  to  God  the  language  of  Con- 
fession and  penitence. 

Show  him  the  danger  he  is  exposed  to, 
the  wants  which  press  him,  and  the  blessings 
that  he  needs,  and  let  him  feel  that  God 
alone  can  protect  and  bless  him,  and  nothing 
is  more  natural  than  the  language  of  Petition. 
How  often  is  this  verified  by  the  fact  that 
wicked  men,  and  even  professed  infidels  and 
atheists,  call  upon  God  for  help  when  sudden- 
ly pressed  by  danger  or  distress  ! 

Nor  is  this  all.  Provision  is  made  in 
man's  nature  for  the  exercise  also  of  that 
form  of  petition  which  consists  in  Intercession 
for  others.     A  social  being,  loving  and  being 


THE  DOCTRINE   OF   PRAYER.  1 5 

loved — feeling  an  interest  therefore  in  others' 
welfare,  how  natural  it  is  for  him  who  has 
obtained  audience  in  his  own  behalf  to  inter- 
cede for  needed  blessing  upon  those  he  loves. 

Natural  Religion  teaches  unequivocally 
the  duty  of  prayer  ;  and  nothing  is  needed  for 
its  due  exercise  but  a  spirit  of  piety. 

But  Revelation  sets  up  this  doctrine  with 
a  clearness  of  statement,  a  fulness  of  detail, 
and  an  affluence  of  illustration,  that  leave 
nothing  more  to  be  desired  by  the  candid  in- 
quirer. It  not  only  authorizes  and  commands 
prayer,  but,  by  formal  precept  and  varied  ex- 
amples of  acceptable  prayer,  teaches  how  the 
duty  is  to  be  performed.  It  asserts  not  only 
that  men  w^/^  pray  but  that  they  imist^  do 
so,  in  order  to  please  God — indeed,  it  is  by  this 
exercise  that  the  two  great  classes — God's 
friends  and  his  enemies — are  sometimes  dis- 
tinguished.    Of  the  former  individually  it  is 

>Ph.  4:6. 

'  Mat.  7:  7.     Is.  55  ;  6.     Lu.  18 :  i  and  21 :  36.  i  Thes. 
5:  17. 


1 6  THE  DOCTRINE  OF  PRAYER. 

said,  "  Behold  he  prayeth  "  i— of  the  latter, 
"  Who  call  not  upon  the  Lord  ;  "  ^  and  they 
are  represented  as  saying,  **  What  is  the 
Almighty  that  we  should  serve  him  ?  and 
what  profit  should  we  have,  if  we  pray  unto 
him?"3  Salvation,  as  well  under  the  ^Old 
Testament  as  under  the  New,^  is  expressed  in 
epitome,  "  Whosoever  shall  call  upon  the 
name  of  the  Lord  shall  be  saved." 

God  not  only  invites  and  encourages  men 
to  pray  in  such  language  as  this,  "  Be  care- 
ful for  nothing  ;  but  in  every  thing  by  prayer 
and  supplication  with  thanksgiving  let  your 
requests  be  made  known  unto  God,"  but  he 
pledges  himself  to  cooperate  with  them. 
He  promises  that  he  will  give  them  the  Holy 
Spirit  to  teach  them  to  pray ;  ^  and  declares 
that  he  is  nigh  to  all  that  call  upon  him/  and 

'Ac.  9:  II. 

2  Ps.  14:  4&  53:  4.  8  Job  21:  15. 

*  Joel.  2  :  32.  ^  Rom.  10  :  13. 

*  Zech.  12  :  10.  Rom.  8  :  15,  26,   Gal.  4  :  6.    Lu.  11  :  13. 
'  Ps.  145  :  18. 


THE  DOCTRINE   OF   PRAYER.  1 7 

» 
a  rewarder  of  all  them  that  diligently  seek 
him.^  Do  earthly  parents  know  how  to  give 
crood  <?ifts  to  their  children  ?  God  declares 
that  much  more  shall  he  the  Father  in  heav- 
en, give  good  things  to  them  that  ask 
him.^ 

The  bible  prescribes  private,^  social,*  fam- 
ily,^ and  public  ^  prayer;  and  gives  examples 
to  illustrate  them  all  severally^  Descending 
to  particulars,  it  gives  minute  directions  to 
guide  in  the  discharge  of  the  duty.  It 
teaches  that  prayer  is  generally  to  be  ad- 
dressed to  the  Father,^  the  representative  of 
the  Godhead,  but  authorizes  appeals  also  to 
the  son,^  and  to  the  Holy  Spirit-^*^  In  gen- 
eral, worshipers  approach  the  Father  in  the 

1  Heb.  11:6.  2  j^i^^t.  7  :  11. 

'  Mat.  6  :  6.  Gen.  32  :  26.     ^  Mat,  18  :  19,  20. 
^  Jer.  10:  25. 

^  Is.  56  :  7.  I  Cor.  14  :  14-16,  Ac.  4  :  24,  and  12  :  5,  12. 
'  Ac.  10  :  9,  30.  Gen.  12  :  5,  8  &  35  :  2,  37.  Jos.  24  . 
15.  Job  I  :  5.  Ac.  16  :  25  and  2  :  46,  47. 

8Jno.  16:  23.  *Lu.  23:42.  Ac.  7  :  59. 

^^  2  Thes.  3  :  5.  Rev.  1:4.  2  Cor.  13  :  14. 


1 8  THE   DOCTRINE   OF   PRAYER. 

name  of  the  Son  and  through  the  invoked 
assistance  of  the  Holy  Spirit.^ 

The  scriptures  forbid  the  worshiping  of 
angels,^  and  are  profoundly  silent  on  the 
subject  of  addressing  petitions  to  saints  or  to 
the  virgin  Mary. 

The  bible  explains  what  must  be  our  men- 
tal condition  and  what  our  mental  processes 
to  make  prayer  acceptable.  If  we  regard 
iniquity  in  our  hearts,  the  Lord  will  not  hear 
us.^  When,  we  approach  the  throne  of  grace 
we  must  do  so  with  humility,*  and  yet,  in 
the  strength  of  Christ,  with  boldness ;  ^  for- 
giving if  we  have  aught  against  any ;  ^  in 
faith,  believing  that  God  is,  and  that  he  is  a 
rewarder  of  all  who  diligently  seek  him  ; ''  and 
with  an  importunity^  which  would  say,  "I 
will  not  let  thee  go,  except  thou  bless  ^  me." 

»  Ep.  2  :  i8.  ^  Col.  2:18. 

3  Ps.  66 :  18.  *  2  Chr.  7  :  14  &  33  :  12. 

^  Heb.  4  :  16.  ^  Mar.  ii:   25. 

'  Ja.  I  :  6,  7.  8  Lu,  „  ;   3,  9. 

8  Gen.  32  :  26. 


THE   DOCTRINE   OF   PRAYER.  IQ 

To  pray  to  God  acceptably  we  must  approach 
Him  with  the  whole  heart,^  lifting  up  holy 
hands  without  wrath  and  doubting.^ 

Our  prayer  is  to  take  not  only  ourselves 
but  God  '^  also  and  our  fellow  creatures  in 
the  world  4  as  its  objects.  We  are  to  pray 
for  the  glory  of  God's  name,  and  the  progress 
of  his  cause.  Supplication,  prayers,  interces- 
sions, and  giving  of  thanks,  are  to  be  made  for 
all  men — for  strangers  therefore  as  well  as  ac- 
quaintances, for  enemies^  as  well  as  friends;  e 
for  "  all  men,"  whatever  may  be  their 
classes,"^  their  relations,^  or  their  ^  conditions. 
True,  Jeremiah,  in  one  instance  was  forbidden 
to  pray  for  the  people  of  the  Jews ;  ^^  and  the 
apostle   John  did  not  feel  at    liberty  to  say 

J  Ps.  119  :  5S,  145.  2  J  Tiin_  2  :  8. 

2  Lu.  II  :  2.  4  J  Tim.  2  :  i. 

5  Mat.  5  :  44.  6  Job  ^2  :  S.  Ja.  5  ;  16. 

'  I  Tim.  2:2.  2  Thes.  3 :  i.  Ps.  22  :  6.  Is.  62  :  6,  7. 
Ep.  6  :  18  &  I  :  16. 

8  Lu.  7  :  2,  3.  Gen.  17  :  18.  Job  42  :  8.  Mat.  15  :  22. 
Rom.  10:  I. 

»  Ja.  5  :  14.     Philem.  22.  'O    Jer.  7  :   16. 


20  THE  DOCTRINE   OF   PRAYER. 

that  those  to  whom  he  wrote  should  pray  for 
one  who  had  sinned  a  sin  unto  death.  ^ 

The  bible  even  informs  us  as  to  the  pos- 
ture in  which  acceptable  prayer  has  been 
offered.  We  read  that  some  in  ancient  times 
kneeled  down  and  prayed,  as  did  the  ^Saviour, 
and  Paul ;  ^  that  others  stood  up  and  spread 
forth  the  hands  towards  heaven,  as  Solomon 
did  ;4  and  that  others  still  fell  down  before  the 
Lord,5  or  fell  on  their  faces  as  did  ^  Joshua, 
and  David,  and  the  elders  of  Israel.^ 

In  Old  Testament  times,  prayer  was  an 
important  part  of  the  worship  of  God.  The 
Temple  was  called  ''  a  house  of  prayer  for  all 
people;"^  and  there  were  certain  seasons 
every  day  when  prayer  was  offered  up  in  ^it. 
Besides,  there  were  other  places  also,  "  where 
prayer  was  wont  to  be  made."  ^^     The  New 

^  I  Jno.  5:16.  2  Lu.  22  :  41. 

2  Ac.  20  :  36.  •             4  J  j^i  g  .  22. 

^  Deut.  9:18.  6  Jos.  5  :  14. 

'  I  Chr.  21  :  16.  «  Is.  56  :  7. 

'  Ps.  55  ;  17.     Ac.  3:1.  »o  Ac.  16  :  13. 


THE   DOCTRINE   OF   PRAYER.  21 

Testament  every  where  teaches  that  prayer 
is  an  indispensable  part  of  the  worship  the 
Saviour  enjoins. 

But  specifically,  and  somewhat  more  in  de- 
tail :  What  are  the  subjects  on  which  men  may 
address  petitions  to  God  ?  Can  they  commune 
with  Him  on  any  topic  on  which  they  feel 
absorbing  interest  ?  Are  there  any  limits  pre- 
scribed to  desire  and  utterance  on  those  topics 
that  are  proper  subjects  of  prayer?  Are  we 
limited  to  persons  in  this  world,  or  can  our 
prayers  range  through  the  unseen  world  seeking 
to  affect  the  condition  of  the  departed  dead  ? 

These  questions  can  best  be  answered, 
First,  By  noticing  the  examples  given  in 
the  scriptures  of  prayers  that  were  answered ; 
Second,  By  seeing  what  inferences  on  the  sub- 
ject may  be  legitimately  drawn  from  the  gen- 
eral tenor  of  the  scriptures  applicable  to  the 
question  ;  and,  TJiird,  By  inquiring  what  are 
the  precepts  on  the  subject  applicable  to  all 
devout  men  and  to  all  times. 


22  THE  DOCTRINE   OF   PRAYER. 

First.  Examples  given  in  the  scriptures 
of  prayers  that  were  acceptable  and  an- 
swered : 

1st.  In  the  domain  of  grace.  In  petitions 
for  those  blessings  needful  to  restore  to  the 
image  and  favor  of  God,  men  in  ancient  times 
seem  to  have  felt  no  fear  that  they  might 
wander  into  the  region  of  the  unauthorized 
and  extravagant.  Without  hesitation  or  re- 
serve, they  asked  for  themselves  and  others 
pardon  of  sin ;  ^  peace  with  God  and  joy  and 
hope  ;  ^  the  gift  and  graces  of  the  Holy  Spir- 
it;^ the  divine  presence;^  assistance  in 
duties;^  and  temptations  ;^  comfort  in  afflic- 
tions ;  ^  and  grace  to  improve  them  to  sancti- 
fication ;  ^  hope  in  death ;  ^  and  a  happy 
immortality  beyond  the  grave.^^  The  sublime 
and  daring  prayer  of  Moses,  "  show  me  thy 

^  Ps.  32  :  5.  ^  Rom.  15  :  13. 

8Ep.  3  :  16  *Ep.  I  :  17. 

^  Ps.  143  :  10.  «  Mat.  6  :  13 

'  Ps.  102  :  2.  8  Ps.  85  : 4-6. 

®  Ps.  39  :  4,  13.  10  Lu.  23  :  42. 


THE   DOCTRINE   OF   PRAYER.  23 

glory,"  1  was  not  less  authorized  than  the 
humble  petition  of  the  publican,  "  God  be 
merciful  to  me  a  sinner!"^  There  was  no 
danger  that  scripture  worthies  would  offend 
by  asking  for  themselves  and  others  for  spirit- 
ual blessings  too  great  in  number,  and  too 
extravagant  in  degree,  if  Paul's  prayer  for  the 
Ephesians  was  justifiable :  "  For  this  cause  I 
bov/  my  knees  unto  the  Father  of  our  Lord 
Jesus  Christ,  of  whom  the  whole  family  in 
heaven  and  earth  is  named,  that  he  would 
grant  you,  according  to  the  riches  of  his 
glory,  to  be  strengthened  with  might  by  his 
Spirit  in  the  inner  man ;  that  Christ  may 
dwell  in  your  hearts  by  faith  ;  that  ye,  being 
rooted  and  grounded  in  love,  may  be  able  to 
comprehend  with  all  saints  what  is  the 
breadth,  and  length,  and  depth,  and  height ; 
and  to  know  the  love  of  Christ,  which  passeth 
knowledge,  that  ye  might  be  filled  with  all 
the  fulness  of  God."  ^ 
»  Ex.  33  :  18.  «  Lu.  18  :  13.  "  Eph.  3  :    14-19. 


24  THE   DOCTRINE   OF   PRAYER. 

If  men  may  pray  to  be  filled  with  all  the 
fulness  of  God,  then  there  is  no  danger  that 
our  petitions  may  be  extravagant  while  we 
ask  for  blessings  in  the  domains  of  grace.  But 
there  is  no  instance  in  the  bible  where  bless- 
ings of  grace  were  asked  for  in  behalf  of  one  who 
had  passed  beyond  the  confines  of  earth ;  nor 
is  there  any  precept  authorizing  such  petition. 

2.  Examples  of  prayers  answer edy  in  the 
do7nains  of  nature  and  providence. 

(a)  For  understanding  and  wisdom.  Solo- 
mon asked  and  obtained  an  understanding  to 
discern  judgment  ;  ^  and  all  who  lack  wisdom, 
in  any  sphere  or  on  any  subject,  are  invited 
to  ask  of  God  who  giveth  to  all  men  liberally .^ 
Illustrated  and  authorized  also  by  the  Sa- 
viour's promise  to  his  disciples  in  anticipa- 
tion of  persecution  :  "  For  I  will  give  you  a 
mouth  and  wisdom,  which  all  your  adversaries 
shall  not  be  able  to  gainsay  nor  resist."  3 

^  I  Ki.3:   II.  Ma.  i:  5. 

2  Lu.  21  :    15.     See   also   Ex.  4 :   12.     Ac.  6 :  10,  and 
I  Cor.  2  :  4,  13. 


THE  DOCTRINE  OF  PRAYER.  25 

{b)  For  restoration  to  health.  Abraham 
prayed,  and  God  healed  Abimelech,  and  his 
wife,  and  his  maid  servants;^  and  Hezekiah, 
in  answer  to  prayer,  was  healed,  though 
**sick  unto  death."  ^  Paul  prayed  for  the 
father  of  Publius,  and  he  was  healed  ''  of  a 
fever  and  of  a  bloody  flux ;"  ^  and  the 
Saviour,  in  answer  to  the  petition  of  the  cen- 
turion, healed  his  servant,  who  "  was  sick 
and  ready  to  die.""*  Indeed,  the  Apostle 
James  elevates  this  into  a  universal  privilege  : 
"Is  any  sick  among  you  ?  Let  him  call  for 
the  elders  of  the  church,  and  let  them  pray 
over  him  and  the  prayer  of  faith  shall  save 
the  sick,  and  the  Lord  shall  raise  him  up."^ 
Asa  is  reproached  because  in  his  last  sickness 
he  had  recourse  to  physicians  rather  than  to 
the  Lord.'^ 

{e)  For  offspring ;  and  for  the  welfare  of 

children.     Hannah  ''  and  Zacharias^  prayed  for 

'  Gen.  20:  17  "2  Ki.  20  :  5.  3  Ac.  28  :  8. 

*  Lu.  7  :  2.  6  ja.  5  :    j^.  15.  6  o  Chr.  16 :  12. 

'  I  Sam.  I :  .27.  8  Lu  .  i  ;    13.. 


26  THE   DOCTRINE   OF   PRAYER. 

offspring,  and  their  petitions  were  granted. 
Abraham  prayed  for  blessings  on  his  son, 
Ishmael,^  and  God  heard  him.  The  Saviour 
granted  the  petition  of  the  Syro-phenician 
woman  ^  in  behalf  of  her  daughter  ;  and  of  the 
"  certain  man  who  came  kneeling  down  to  him, 
and  saying:  Lord,  have  mercy  on  my  son."^ 
{d)  For  deliverance  from  prison  ;  and  front 
distress  and  afflictio?t.  In  answer  to  prayer, 
Peter*  was  delivered  from  prison;  and 
prayer  furnished  the  occasion  for  the  rehef 
of  Paul  and  Silas  ^  from  the  dungeon 
and  the  stocks.  David,  in  the  day  of 
trouble,  ^  sought  the  Lord,  and  God  *'  gave 
ear  unto  him  ;  "  **  out  of  the  low  dungeon," 
Jeremiah  called  upon  the  name  of  the  Lord, 
and  he  "  heard  his  voice  ; "  ^  and  Jonah 
testifies,  *'  Out  of  the  belly  of  hell  cried  I, 
and  thou  heardest  my  voice."  ^ 


1  Gen.  17  :  20        ^  Mat.  15  :  22.         ^  Mat.  17  :  14. 

•*  Ac.  12:5.  6  Ac.  16:25.  6  Ps.  18  •  6.  and  77:   2. 

'  Lam.  3  :  55,  56.  *  Jo.  2  :  2. 


THE  DOCTRINE  OF  PRAYER.      2/ 

{e)  For  the  good  tilings  of  this  world  that 
are  necessary  for  physical  support  and  com- 
fort. The  Saviour  taught  his  disciples  to 
pray:  "  Give  us  this  day  our  daily  bread." 
There  is  no  instance  where  prayer  was 
answered  that  was  offered  for  gratification  of 
ambition,  of  avarice,  and  of  appetite  in  excess. 
The  Saviour  rejected  the  petition  of  the 
mother  of  Zebedee's  children  when  she 
prayed  that  her  sons  might  sit,  one  on  his 
right  hand  and  the  other  on  his  left  hand  in 
his  kingdom.^  The  prayer  of  Agur^  seems 
to  agree  with  the  precepts  ^  on  the  subject  : 
**  Give  me  neither  poverty  nor  riches  ;  feed  me 
with  food  convenient  for  me."  To  this  may 
be  added  the  prayer  of  Jabez  for  prosperity 
and  protection :  "  Oh  that  thou  wouldest 
bless  me  indeed,  and  enlarge  my  coast,  and 
that  thine  hand  might  be  with  me,  and  that 
thou   wouldest    keep    me    from    evil,  that    it 

1  Mat.  20  :  20.  "^  Prov.  30  :  8. 

2  Prov.  23  :  4.     Mat.  19  :  23.     i  Tim.  6  :  9. 


28  THE  DOCTRINE  OF  PRAYER. 

might  not  grieve  me !  and  God  granted  him 
that  which  he  requested."  ^ 

(/)  -^g^iii^i  the  sword,  judgment,  pestilence 
and  fmnme.  Men  prayed  against  pubHc  ene- 
mies;^ that  God  would  prevent  their  as- 
saults ;  ^  that  he  would  give  victory  over 
them  ;  ^  and  that  he  would  relieve  his  people 
from  the  oppression  of  those  by  whom  they 
had  been  subjugated.^  And  Solomon  gives 
us  to  understand  that  prayer  by  the  people 
of  Israel  would  be  efficacious :  "  If  there 
be  any  famine  in  the  land,  if  there  be  pesti- 
lence, blasting,  mildew,  locust,  or  if  there  be 
caterpillar,  if  their  enemies  besiege  them  in 
the  land  of  their  cities;  whatsoever  plague, 
whatsoever  sickness  there  be."^ 

{g)  For  the  control  of  the  seaso?zs.  The 
quotation  under  the  last  head  illustrates  this 
also.     Solomon  prayed  that  God  would  hear 

*  I  Chr.  4:10.  *  Josh.  7  :  6. 

^  Neb.  4:9-15.  ■*  I  Sam.  7  :  9,  10.    2  Chr. 

14:  II,  and  20 :  6,  and  32  :  20. 

5  Ex.  2:23-25.  2  Ki.  13:3-5,   «  I  Ki.  8  :   37. 


THE   DOCTRINE   OF   PRAYER.  29 

the  petition  of  the  people  for  rain  when 
"  heaven  is  shut  up  ;  "  ^  and  James  tells  us, 
♦'  Elijah  was  a  man  subject  to  like  passions 
as  we  are,  and  he  prayed  earnestly  that  it 
might  not  rain  ;  and  it  rained  not  on  the 
earth  by  the  space  of  three  years  and  six 
months.  And  he  prayed  again  and  the  heav- 
ens gave  rain,  and  the  earth  brought  forth 
her  fruit."  ^ 

3.  Examples  of  prayer  anszvered  in  the  do- 
viains  of  the  miraculous  and  the  supernatural. 
By  prayer  of  Moses  the  plague  of  frogs 
was  removed  from  the  Egyptians  ;  ^  and 
through  his  intercession,  the  fire  was  quenched 
which  the  Lord  caused  to  burn  among  the 
Israelites  and  consume  them  because  of  their 
complaining.'*  When  time  was  likely  to  fail 
for  the  complete  destruction  of  the  Amorites, 
Joshua  was  authorized  to  command  effec- 
tively, "  Sun  stand  thou   still  upon    Gibeon, 

^  I  Ki.  S  :  35.  '  Ja.  5  :  I7,  iS. 

2  I  Ex.  8  ;  13.  *  Num.  ii :  i,  2. 


30  THE   DOCTRINE   OF   PRAYER. 

and  thou,  moon,  in  the  valley  of  ^  Ajalon." 
After  slaying  a  thousand  Philistines  with  the 
jaw  bone  of  an  ass,  Samson  was  sore  athirst, 
and  in  danger  of  famishing,  prayed ;  and 
"  God  clave  an  hollow  place  that  was  in  the 
jaw,  and  there  came  water  thereout,"  and  he 
drank  and  revived.^  In  answer  to  the  prayer 
of  **  the  man  of  God,"  Jeroboam's  hand  which 
had  been  miraculously  *'  dried  up  "  in  the  act 
of  offering  violence,  was  ''restored  ^ again." 
Elijah  prayed,  and  *'  fire  from  the  Lord  fell 
and  consumed  the  burnt  sacrifice,  and  the 
wood  and  the  stones,  and  the  dust,  and  licked 
up  the  water  that  was  in  the  trench."  ^ 

God  consented  by  miraculous  tests  to  de- 
cide lots  in  answer  to  prayer.  By  accepting 
the  test  of  Abraham's  servant,^  he  miracu- 
lously indicated  to  him  whom  he  had  ap- 
pointed to  be  the  wife  of  Isaac.  Accepting 
Gideon's  test,  he  showed  him  that  He  would 

'  Jos.  10  :  12.  ^  Jud.  15  :  19. 

3  I  Ki.  13  :  6.  4  I  Ki.  18  ;  38. 

^  Gen.  24  :  14. 


THE   DOCTRINE   OF   PRAYER.  3 1 

save  Israel  by  his  hand,  now,  by  moistening  a 
fleece  of  wool  with  dew  while  all  the  earth 
beside  was  dry ;  and  then,  by  making  the 
fleece  dry  while  upon  all  the  ground  there  was 
dew.-^  On  the  prayer  of  Isaiah,  the  shadow 
was  brought  back  ten  degrees  on  the  dial  of 
Ahaz,^  as  a  sign  to  Hezekiah  that  the  Lord 
would  heal  him.  In  answer  to  the  prayer  of 
the  disciples,  God  caused  the  lot  to  fall  upon 
Matthias  as  an  apostle  in  the  place  of  3  Judas. 

God  sometimes  answered  prayer  through 
the  mouths  of  supernatural  visitants.  '*  The 
man  Gabriel  ''  gave  Daniel  the  information 
sought  at  a  throne  of  grace ;  *  and  a  **  man 
stood  before  Cornelius  in  bright  ^  clothing,  " 
while  he  '*  prayed  in  his  house,"  and  said, 
"  Thy  prayer  is  heard." 

Blind  Bartimeus  prayed  and  sight  was 
bestowed  upon  him.^  In  some  instances,  the 
dead  was  brought  to  life  again  in  answer  to 

'  Jud.  6 :  36-40.  ^  2  Ki.  20  :  11. 

"  Ac.  I  :  23-26.  *  Dan.  9  :  21. 

^  Ac.  10  :  30.  ^  Mar.  10  :  46. 


32  IHE   DOCTRINE   OF   PRAYER. 

prayer.i     But  we  need  not  multiply  instances 
under  this  head. 

Under    divine    impulse,    then,    and   with 
faith  strong  enough,    men   in   ancient  times 
did  not  hesitate  to  ask  for  those  things  they 
desired,  even  though  the  answer  required  the^ 
display  of  miraculous  and  supernatural  power. 

Prevailing  prayer  has  been  offered  up  for 
the  restoration  of  the  dead  to  life  ;  but  the 
scriptures  present  no  case  where  prayers,  pre- 
vailing or  otherwise,  were  offered  to  affect, 
temporarily  or  permanently,  in  the  other 
world,  the  state  of  the  dead. 

In  answer  further  to  the  question,  what  is 
the  scope  and  what  the  rule  of  prayer,  notice. 

Second,  What  inferences  may  be  legiti- 
mately drawn  from  the  general  tenor  of  the 
scriptures  applicable  to  the  subject. 

No  argument  is  needed  to  sustain  the  in- 
ferences that  it  is  legitimate  to  pray  that  God 
would  give  all  the  aid  necessary  to  enable  us 
1  2  Ki.  4  :  33.    Ac.  9  :  40,  and  20  :  10. 


THE   DOCTRINE   OF   PRAYER.  33 

to  obey  His  commandments ;  that  He  would 
bestow  upon  us  all  the  things  contained  in 
His  promises,  and  give  us  grace  to  escape  all 
the  things  contained  in  His  threatenings ; 
that  he  would  bestow  upon  us  all  those  bless- 
ings designed  for  men  that  are  discussed  in 
the  doctrines  of  the  gospel,  and  all  such  as 
scripture  history  informs  us  were  conferred 
actually  upon  His  people.  Finally,  the  infer- 
ence is  legitimate  that  we  may  ask  for  all 
those  things  which  were  obtained  in  answer 
to  prayer  by  those  whose  circumstances  were 
similar  to  ours. 

But  the  question  can  be  answered  compre- 
hensively, briefly  and  completely  by. 

Third.  Inquiring  what  are  the  precepts 
on  the  subject  applicable  to  all  devout  per- 
sons and  to  all  times. 

What  kind  of  persons  will  God  hear? 
**The  Lord  is  nigh  unto  all  them  that  call 
upon  him,  to  all  that  call  upon  him  ^  in  truths 
»  Ps.  145  :  18. 


34  THE  DOCTRINE  OF  PRAYER. 

What  range  of  topics  can  devout  men 
legitimately  introduce  into  prayer? 

{a)  Whatsoever  desires  they  have  which  they 
can  express  before  God,  with  a  belief  that  He 
will  gratify  them.  *'  Therefore  I  say  unto 
you,  what  things  soever  ye  desire  when  ye 
pray,  beheve  that  ye  receive  them  and  ye  shall 
have  them."  ^  "  And  all  things  whatsoever 
ye  shall  ask  in  prayer  believing  ye  shall 
receive."^ 

{b)  They  can  ask  what  they  will,  "  If  ye 
abide  in  me,  and  my  words  abide  in  you,  ye 
shall  ask  what  ye  will,  and  it  shall  be  done 
unto  you."^ 

ic)  What  they  ask  according  to  the  will  of 
God.  *'  And  this  is  the  confidence  that  we 
have  in  him,  that  if  we  ask  anything  according 
to  his  will,  he  heareth  us."  ^ 

In  one  of  the  above  quotations,  men  are 
invited  to  present  petitions  according  to  their 

^  Mar.  II  :  24.  a  Mat.   21  :  22.     See  also 

I  Jno.  5  :  15,  and  Jno.  14  :  13,  14,  and  15  ;  16. 
3  Jno.  15:7.  ''  I  Jno.  5  :  14. 


THE   DOCTRINE   OF   PRAYER.  35 

ownzvills:  in  another,  they  are  Instructed  to 
ask  according  to  the  will  of  God.  The  conflict 
in  the  precepts  is  apparent,  not  real,  as  will  be 
shown  hereafter. 

Scripture  precepts,  then,  enable  us  to  give 
the  scope  and  the  rule  of  prayer  in  one  short 
sentence  :  Men  are  at  liberty  to  pray  in  the 
name  of  Christ,  for  anything  they  desire,  ac- 
cording to  the  will  of  God,  in  the  realm  of  na- 
ture, providence,  or  grace;  and  they  will 
obtain  the»answer,  provided  that  they  present 
the  petition  in  faith,  fully  believing  that  it  is 
God's  will  to  bestow  it,  and  that  they  will 
certainly  receive  it. 


CHAPTER  II. 

THE   UTILITY   OF  PRAYER. 

God's  authority  unmistakably  enjoins 
prayer  as  a  duty  ; .  and  every  renewed  heart 
with  gratitude  and  joy  exercises  it  as  a  priv- 
ilege. Scripture  and  experience  thus  join  in 
sustaining  the  proposition  that  prayer  is  of 
divine  appointment.  Yet,  notwithstanding, 
the  subject  never  fails  to  spring  in  every  think- 
ing mind  questions  more  or  less  embarrassing 
— questions  not  impertinent  or  captious,  but 
such  as  rise  spontaneously,  and  need  to  be 
answered  in  order  to  harmonize  this  injunc- 
tion with  other  portions  of  divine  revelation. 
Why  should  God  require  men  to  pray?  If 
He  knows  what  we  need  before  we  ask  Him — 
nay,  if  He  must  tell  us  what  our  wants  are  be- 
fore we  can  discover  them  ourselves,  is  it  not 


THE   UTILITY   OF   PRAYER.  37 

a  useless  formality  for  us  to  present  back  to 
Him  in  the  form  of  petition  what  He  has 
already  impressed  upon  us  in  the  form  of 
want  and  desire  ?  What  is  the  utility  and 
what  the  philosophy  of  prayer  ?  As  already 
intimated,  these  are  pertinent  questions;  and 
the  answers  to  them  will  tend  further  to 
elucidate  prayer,  and  prove  that  it  must  be 
a  divine  requisition. 

The  answer  may  be  given  in  general  terms 
thus:  Men  are  required  to  pray  because  God 
would  use  them  as  instrumentalities  in  His 
hands  for  the  accomplishment  of  His  wise  and 
gracious  purposes  in  reference  to  them. 

But  specifically :  1st,  By  prayer,  God  would 
check  the  tendency  in  the  human  mind  to 
forget  Him.  The  infinite  Creator,  Preserver, 
and  Redeemer,  has  a  right  to  supreme  posi- 
tion in  the  human  intellect,  bringing  all  other 
thoughts  into  captivity  to  Him — to  a  perma- 
nent residence  in  the  human  heart,  compelling 
all  other  objects  of  affection  to  make  obeisance 


38  THE   UTILITY  OJf    PRAYER. 

and  pay  tribute.  It  is  for  man's  highest 
interest  also  that  this  should  be  so  ;  and  he 
attains  to  his  greatest  felicity  here,  when  he 
can  say,  "  Whom  have  I  in  heaven  but  thee  ? 
and  there  is  none  upon  earth  that  I  desire  be- 
side thee."  But  unhappily,  by  the  fall,  the 
race  lost  the  principle  of  supreme  love  to 
God  ;  and  every  unrenewed  human  mind  is 
averse  to  thoughts  of  Him.  What  though  the 
heavens  declare  the  glory  of  God,  and  the 
firmament  showeth  His  handy  work — though 
day  unto  day  uttereth  speech  and  night  unto 
night  showeth  knowledge,  men's  eyes  see  not 
God  in  creation,  their  ears  hear  not  His  voice 
in  nature.  Their  hearts  say  to  Him,  ''  Depart 
from  us,  we  desire  not  a  knowledge  of  thy 
ways."  The  inspired  description  of  unre- 
newed persons  is,  "  God  is  not  in  all  their 
thoughts  ;  "  and  even  the  renewed,  until  fully 
sanctified,  detect  in  themselves  frequently 
*'  an  evil  heart  of  unbelief  in  departing  from 
the  living   God."     Now,  to   assert  His   own 


THE   UTILITY   OF  PRAYER.  39 

rights,  and  for  the  attainment  of  His  people's 
good,  our  Father  in  heaven  would  correct  this 
tendency.  For  this  object,  in  part,  were  or- 
dained the  administration  of  grace,  and  the 
mission  of  the  Son  and  of  the  Spirit.  The  loss 
of  supreme  love  to  God  constituted  depravity  ; 
and  the  restoration  of  this  principle  to  the 
human  heart  in  all  its  perfection  and  power 
will  constitute  the  completeness  of  the  work 
of  grace  undertaken  by  the  Persons  of  the 
adorable  Trinity.  For  this  purpose,  heaven 
brings  into  operation  not  only,  divine  princi- 
ples, but  human  agency :  not  only  imparts 
spiritual  influences,  but  requires  and  enforces 
human  habits.  One  of  these  is  the  habit  of 
approaching  formally  into  his  presence  at 
short  intervals,  and  communing  with  him,  as 
it  were,  face  to  face.  To  obey  the  command, 
"  Pray  without  ceasing,"  ^  implies  the  mainte- 
nance of  a  frame  of  mind  which  will  quaHfy, 
in  all  circumstances  and  at  all   times,  for  a 

»  I  Thes.  5  :  17. 


40  THE   UTILITY   OF   PRAYER. 

prompt  approach  to  the  throne  of  grace — nay, 
which  will  make  one  always  consciously  in  the 
presence  of  God,  acknowledging  Him  in  all 
things,  with  every  thought  and  feeling,  as  it 
were,  in  a  devotional  attitude.  By  prayer, 
then,  men  are  able  to  retain  God  in  their 
thoughts ;  for  it  is  a  duty  which  cannot  be 
performed  without  frequent,  if  not  constant, 
thoughts  of  Him. 

2d.  Men  are  required  to  pray,  because  God 
would  have  them  to  prize  His  blessings  when 
He  bestows  them.  It  is  a  trait  of  human  na- 
ture that  men  esteem  that  lightly  which  costs 
them  little.  However  valuable  intrinsically 
anything  may  be,  if  it  comes  to  us  freely  and 
gratuitously,  it  makes  no  impression  upon  us. 
How  lightly  do  men  esteem  God's  great  nat- 
ural blessings  !  The  pure  breath  of  heaven, 
that  inflates  our  lungs,  that  imparts  vitalizing 
qualities  to  our  blood — indeed,  that  is  synon- 
ymous with  life  itself;  the  water  that  gushes 
from   ten  thousand    fountains  around    us,  to 


THE   UTILITY   OF   PRAYER.  4I 

slake  our  thirst,  and  in  numberless  other 
ways,  minister  to  our  comfort  and  health  ;  the 
sun  that  with  glorious  light  illuminates  our 
pathway,  fertilizes  our  fields,  and  robes  our 
landscapes  with  splendor — By  whom  are  these 
inestimable  blessings  suitably  appreciated  ? 
Who  thanks  God  every  time  he  inhales  the 
life  giving  air;  acknowledges  his  obligations 
every  time  he  quaffs  the  cooling  beverage  : 
and  gives  glory  to  God  every  time  that  he  is 
consciously  bathed  in  the  sun's  effulgence? 
Suppose  proclamation  were  made  from  heaven 
that  when  the  sun  declines  to-day  behind  the 
western  horizon,  it  would  withdraw  its  rays 
from  the  heavenly  bodies  also,  and  leave  this 
world  in  perpetual  darkness,  unless  men  put 
up  importunate  prayer  that  God  would  send 
it  back  again  to  dispense  its  daily  beneficence. 
Suppose  that  men  believed  that  proclamation 
as  genuine  and  authentic,  and  realized  the 
utter  stagnation  and  death  which  would  re- 
sult, how  many   would  carelessly  seek   their 


42  THE   UTILITY   OF   PRAYER. 

couches  at  the  accustomed  time  for  retire- 
ment? Who  would  refuse  or  neglect  to  pray, 
as  well  as  he  could  ?  And  when  the  usual 
time  should  arrive  for  appearances  indicating 
the  approach  of  the  morning  sun,  how  many 
anxious  eyes  would  be  directed  to  the  eastern 
heavens  ;  and  when  the  first  faint  streaks  of 
dawn  should  appear,  giving  guaranty  of  the 
approach  of  the  king  of  day,  and  furnishing 
evidence  that  their  prayers  had  been  an- 
swered, how  many  hearts  would  swell  with 
gratitude  to  God,  and  how  many  tongues 
would  be  eloquent  in  His  praise  !  Yet,  the 
unconditional  blessings  are  just  as  great  as 
they  would  be  in  the  case  supposed.  God 
deals  with  men  according  to  his  knowledge  of 
their  character.  That  His  blessings  of  provi- 
dence and  of  grace  may  not  be  as  lightly 
esteemed  as  the  great  natural  gifts,  He  re- 
quires that  men  should  feel  interested  in  their 
acquisition  ;  and  be  in  a  frame  of  mind  pre- 
pared   to   appreciate    them    when   acquired ; 


THE    UTILITY    OF    PRAYER.  43 

and  therefore  He  commands  them  to  pray  to 
him. 

3d.  By  prayer,  men  are  made  to  take 
themselves  under  their  own  watch-care,  and 
to  be  systematic  christians.  We  cannot  adore 
God  for  what  He  is,  unless  we  study  His  char- 
acter in  nature,  providence  and  revelation ; 
nor  can  we  thank  Him  for  what  He  does,  un- 
less we  make  ourselves  acquainted  with  the 
very  items  of  His  goodness.  We  cannot  prop- 
erly confess  sins  to  Him,  unless  we  know  not 
only  our  sinful  disposition  but  the  overt  acts 
we  have  committed  ;  and  we  cannot  present 
petitions  unless  we  ascertain  and  feel  our 
wants.  Now,  all  these  things  imply  system, 
watchfulness,  and  care.  They  imply  that 
our  minds  are  so  attentive  that  none  of 
God's  dealings  escape  us  that  our  sins  are 
not  committed  without  our  consciousness 
and  recognition  ;  and  that  no  real  want 
escapes  us  through  inadvertence.  Does  God 
require  that  we  should  at  short  intervals  re- 


44  THE   UTILITY   OF  PRAYER. 

count  to  Him  the  items  of  His  goodness,  and 
give  a  full  and  minute  account  of  ourselves  ? 
Then,  He  virtually  requires  that  we  should 
keep  a  record  of  all  these  items ;  which  is 
but  to  require  that  we  should  be  thoughtful, 
watchful,  and  systematic.  No  one  can  faith- 
fully discharge  the  duty  of  prayer  without 
becoming  a  systematic  christian. 

4th.  God  requires  us  to  pray  in  order  that 
we  may  stand  pledged  to  labor  for  the  things 
for  which  we  pray.  The  divine  life  in  the  hu- 
man soul,  and  its  progress  in  the  human  ex- 
perience, are  the  products  of  divine  grace.  By 
grace  are  men  saved,  through  faith,  and  that 
not  of  therriselves,  it  is  the  gift  of  God  ;  and 
Christ  is  the  author  and  finisher  of  faith. 
But,  in  salvation,  God  deals  with  men  not 
as  automata,  but  as  sensitive  and  volitional 
beings.  Though  he  works  in  them,  it  is  that 
he  might  make  them  will  and  do  of  his 
good  pleasure.  True,  in  justification,  ''God 
imputeth  righteousness  without  works ;  "  and 


THE   UTILITY   OF   PRAYER.  45 

in  this  connection,  men  are  commanded  to 
"work  not,"  but  to  '*  believe  on  him  that 
justifieth  the  ungodly;  "  ^  but  being  justified 
by  faith,  they  are  exhorted  to  work  out  their 
own  salvation  with  fear  and  trembling  ;  and 
are  encouraged  to  do  so  by  the  assurance 
that  it  is  God  who  worketh  in  them  to  will 
and  to  do  of  His  good  pleasure.^  If  converted 
men  have  faults,  if  they  are  liable  to  besetting 
sins,  the  method  of  God's  grace  is  to  remove 
them,  not  by  reaching  down  an  almighty  hand 
and  taking  them  instantly  away,  as  if  they 
were  material  substances,  but  to  impart  such 
influences  as  to  make  His  people  discover  the 
faults  and  the  sins ;  and  abhor  them ;  and 
successfully  struggle  against  them.  Do  men 
need  any  bestowal  or  any  growth  of  spiritual 
graces — as  e.  g.  of  faith,  and  hope  and  love  ? 
The  method  of  God  is  not  to  reach  down  His 
hand,  and  put  these  graces,  as  foreign  sub- 
stances, into  the  soul,  but  rather  to  impart  to 
'  Rom.  4:6.  2  Y\{\\.  2  :  12,  13. 


46  THE   UTILITY   OF   PRAYER. 

the  individual  a  divine  principle,  and  subject 
him  to  the  operation  of  a  divine  influence,  so 
as  to  enkindle  in  his  breast  the  desire  for 
these  graces,  and  stimulate  him  to  the  effort 
to  secure  them,  by  the  use  of  such  self-culture 
as  the  Holy  Spirit  will  enable  him  successfully 
to  employ.  Now,  to  this  end,  God  makes  the 
requirement  of  prayer.  Is  any  one  convinced 
that  he  has  faults  of  character;  does  he  feel 
that  he  is  in  danger  of  being  overcome  by 
constitutional  and  easily  besetting  sins,  and, 
with  this  conviction  and  this  feeling,  does  he 
come  to  the  throne  of  grace,  and  beg  God  to 
take  away  those  faults  and  to  free  him  from 
those  sins  ?  Then,  in  the  very  act  of  prayer, 
he  in  effect  pledges  himself  that  he  will  do  all 
in  his  power  to  overcome  those  faults,  and  to 
guard  against  those  sins.  His  prayer  is  a 
declaration  of  war  against  them,  and  an  arm- 
ing of  himself  with  the  panoply  of  heaven, 
which,  under  the  divine  blessing,  will  ulti- 
mately bring   him  off  victorious    over  them. 


THE   UTILITY    OF   PRAYER.  47 

No  one  can  prayerfully  confess  a  fault  or  a  sin 
to  God,  and  go  away  and  thoughtlessly  or  reck- 
lessly indulge  the  one  or  commit  the  other. 

Does  any  one  earnestly  desire  the  acqui- 
sition of  a  christian  grace,  or  its  increase  in 
growth  and  power  ?  God  kindles  that  desire. 
Does  he  pray  for  this  blessing?  Then,  he 
pledges  himself  that,  God  helping  him,  he  will 
deny  himself  of  all  things  that  would  tend  to 
hinder  the  existence  of  the  grace  or  its 
growth  ;  that  he  will  direct  his  attention  to 
all  such  things  as  would  tend  to  produce  it, 
or  to  stimulate  its  growth.  For  example, 
Does  he  pray  for  faith?  Then,  he  pledges 
himself  that  he  will  resist  the  evil  heart  of 
unbelief  that  is  in  him,  and  by  a  careful  study 
of  God's  word,  will  try  to  convince  himself  of 
His  free  mercy  and  grace  in  Christ  Jesus  ;  of 
the  fulness  of  the  atonement  to  save  the 
chief  of  sinners  who  relies  upon  it ;  and  of  the 
faithfulness  of  God,  who  invites  men  to  trust 
in  His  Son,  and  who  promises  salvation  to  all 


48  THE   UTILITY   OF   PRAYER. 

who  thus  believe.  It  would  be  mockery  to 
pray  for  faith,  or  for  its  increase,  without  using 
the  means  that  God  appoints  and  blesses  ;  for 
faith  Cometh  by  hearing,  and  hearing  by  the 
word  of  God.  When  men  therefore  ask  God 
to  increase  their  faith,  they  virtually  pledge 
themselves  to  do  all  in  their  power,  with  the 
blessing  of  God,  to  cultivate  this  grace  in 
themselves.  So  we  may  illustrate  in  the  case 
of  hope,  or  love,  or  any  other  christian  grace. 

The  same  reason  may  be  given  for  the 
scriptural  command  to  pray  for  others.  God 
requires  us  to  present  to  Him  intercessions  for 
others,  not  because  He  needs  information  from 
us  of  their  wants,  or  because  He  waits  for  an 
impulse  to  act  in  their  behalf,  but 

(a)  Because  He  would  cultivate  our  chris- 
tian graces.  The  waters  of  benevolence  are 
refluent ;  and  he  is  watered  most  in  his  own 
soul  who  is  most  active  in  watering  the  souls 
of  others.^ 

*  Prov,  II :  25. 


THE   UTILITY   OF  PRAYER.  49 

(b)  God  requires  us  to  pray  for  others 
that  we  might  thus  be  stimulated  to  work  for 
them.  No  one  can,  in  good  faith  and  with 
strong  desire,  pray  for  a  good  thing  in  behalf 
o{  another,  without  standing  pledged  to  do 
all  in  his  power  to  help  him  to  that  good 
thing.  No  one  can  truly  pray  for  the  salva- 
tion of  another  without  feeling  impelled  and 
pledged  to  do  all  in  his  power  to  bring  him  to 
Christ.  His  personal  efforts,  in  all  judicious 
ways,  will  inevitably  accompany  his  prayers, 
and  grow  out  of  them.  No  one  can  pray  for 
the  salvation  of  the  heathen  without  virtually 
pledging  his  property,  and,  if  necessary,  him- 
self also  to  carry  to  them  the  glad  tidings  of 
salvation.  Desire  prompts  the  prayeri  and 
the  prayer  increases  the  desire,  and  both 
exert  an  influence  upon  the  petitioner — the 
one,  by  direct  power  impelling,  the  other,  by 
reflex  influence,  pledging  him  to  active  efforts 
to  the  evangelizing  of  the  heathen. 

Thus  it  is  seen  that  prayer  is  not  a  sense- 


50  THE   UTILITY   OF   PRAYER. 

less  requirement,  without  reason  or  philos- 
ophy, but  an  efficient  instrumentality,  appoint- 
ed by  infinite  wisdom,  for  God's  glory  ;  for  the 
sanctification  of  His  people ;  and  for  the 
spread  of  His  gospel  throughout  the  earth. 


CHAPTER   III. 

PRAYER  AS   RELATED   TO   PROVIDENCE. 

The  previous  discussion  shows  that  the 
doctrine  of  prayer  is  in  harmony  with  God's 
sovereignty  and  immutability  in  the  Kingdom 
of  Grace.  All  difficulty  in  this  connection 
vanishes  when  we  admit  that  He  uses  men  as 
instrumentalities  in  His  hands  for  the  accom- 
plishment of  His  gracious  purposes  toward 
them.  He  may  then  use  prayer  as  an  or- 
dained means  for  the  attainment  of  His  or- 
dained ends. 

But  does  not  the  doctrine  of  Prayer  as  it 
stands  related  to  that  of  Providence  involve 
the  utmost  absurdity,  inconsistency  and  con- 
fusion? Take  the  two  instances  of  rain  and 
disease :  Elijah  prayed  that  it  might  not  rain, 
and  it  rained  not  for  the  space  of  three  years 


52  AS  RELATED   TO   PROVIDENCE. 

and  six  months,  and  he  prayed  again  and  the 
heavens  gave  rain  ;  and  James  says  the  prayer 
of  faith  shall  save  the  sick.  Now,  if  God 
should  put  it  into  the  power  of  His  people  to 
control  such  important  questions  as  the  sea- 
sons and  health,  is  it  not  the  same  virtually 
as  abdicating  the  throne  of  Providence,  and 
elevating  His  people  to  it  in  His  stead  ?  And 
then  what  inextricable  confusion  would  re- 
sult !  Here  is  a  pious  farmer  whose  crops 
will  be  injured  by  rain,  separated  only  by  a 
fence  from  another  whose  crops  demand  it  in 
copious  abundance — a  battle  is  to  be  fought 
between  the -armies  of  two  professedly  chris- 
tian people  at  war  ;  and  the  pious  of  both 
nations  meet  at  the  throne  of  grace  with 
conflicting  petitions.  Whose  prayers  will  be 
availing?  and  on  what  principles  will  God's 
decisions  be  made  accepting  or  rejecting? 

This  seems  to  be  a  very  serious  difficulty, 
but  the  word  of  God  enables  us  to  remove  it. 
The  solution  is  found  in  the  scriptural  state- 


AS  RELATED  TO   PROVIDENCE.  53 

ment,  that  men  never  truly  pray  excepting  as 
God  indites  their  petitions.  Christians  never 
ofifer  "effectual  fervent  "  prayer  excepting  as 
they  utter  at  the  throne  of  grace  those  things 
the  desire  of  which  He  had  previously  put  into 
their  hearts.  If  this  proposition  can  be  proved, 
the  difficulty  is  removed  ;  for  God  will  not 
enkindle  in  the  hearts  of  His  people  any  desire 
for  things  in  the  realm  of  nature,  providence 
or  grace,  which  it  is  not  His  purpose  to  bring 
to  pass.  That  men  do  not  present  prevailing 
prayer  excepting  as  God  gives  the  impulse, 
kindles  the  desire,  and  imparts  the  faith 
strong  enough  to  encourage  approach  to  the 
throne,  is  argued, 

1st.  From  the  promise  He  makes  through 
the  Prophet  Zechariah,  to  the  house  of  David 
and  the  inhabitants  of  Jerusalem,  that  He 
would  "  pour  upon  them  the  Spirit  of  grace 
and  supplication."  ^  The  Spirit  here  is  as- 
serted to  be  the  author  not  only  of  all  grace  or 

*  Zech.  12  :  10. 


54  AS   RELATED  TO   PROVIDENCE. 

holiness,  but  of  all  genuine  supplications  also. 
He  shows  the  want,  kindles  the  desire,  and 
indites  the  petition.  Whether  then  the  sup- 
plication relates  to  things  in  the  domain  of 
grace,  or  nature,  or  providence,  it  is  indited 
by  the  Spirit  of  supphcations  ;  and  is  effectual 
because  thus  indited.  There  is  no  danger  of 
conflict  between  such  petitions  and  God's 
purpose  in  grace,  nature,  or  providence  ;  for 
"  He  that  searcheth  the  hearts  knoweth  what 
is  the  mind  of  the  Spirit,  because  he  maketh 
intercession  for  the  saints,  according  to  the  zvill 
ofGocir^ 

2d.  Again,  the  proposition  is  sustained 
positively  and  in  direct  terms,  by  Paul  in  his 
epistle  to  the  Romans  :  "  Likewise  the  Spirit 
also  helpeth  our  infirmities  ;  for  we  know  not 
what  we  should  pray  for  as  we  ought ;  but 
the  Spirit  itself  maketh  intercession  for  us 
with  groanings  which  cannot  be  ^  uttered." 
Here  the  doctrine  is  set  up  that  we  know  not 
*  Rom.  8:27.  2  j^oin^  8  :  26. 


AS   RELATED   TO   PROVIDENCE.  55 

what  we  should  pray  for  as  we  ought  ;  and 
that  the  Spirit  suggests  to  us  the  subject 
matter  of  our  true  petitions.  The  inference 
is  plain  and  unmistakable  that  when  w^e,  in 
our  ignorance,  without  divine  suggestion, 
select  the  topics  to  be  presented  to  the  throne 
of  grace,  our  petitions  are  unavailing  and 
void ;  and  that  in  all  cases  of  acceptable 
prayer,  the  Spirit  not  only  kindles  the  desire 
and  imparts  the  faith,  but  suggests  to  us 
*' what  we  should  pray  for."  "  There  is  here 
an  illustration  by  example  given  of  the  Spirit's 
help  in  prayer^  namely,  not  only  by  exciting 
us  to  pray,  and  strengthening  us  in  prayer, 
but  suggesting  to  us  what  we  should  pray  for, 
and  how  our  prayers  should  be  expressed. 
This  influence  of  suggestion  is  in  order  to  set 
the  thing  in  the  strongest  point  of  view,  by 
making,  per  f^eTdA?}^ptv,  the  Holy  Spirit  utter 
what  he  only  suggests."  *  *'  The  Holy  Spirit 
intercedes  effectively  in  the  heart  as  our  helper 

^  Bloomfield  in  loc. 


56  AS  RELATED   TO   PROVIDENCE. 

by  impelling  us  to  prayer,  and  suggesting  to 
us  how  we  ought  to  pray  ;  by  exciting  in 
our  hearts  aspirations,  unutterable  by  the 
tongue,  to  our  Heavenly  Father  ;  finally,  by 
himself  praying,  as  it  were,  in  us — for  tis,  so 
that  we  by  him  cry  Abba,  Father."  * 

3d.  The  passage  in  James,  if  it  be  prop- 
erly translated,  sustains  as  effectively  the 
proposition  :  "  The  effectual  fervent  prayer 
of  a  righteous  man  availeth  much."  ^  Now, 
there  are  not  in  the  original  two  words,  one 
meaning  ''  effectual,"  and  the  other  "  fervent," 
but  one  Greek  word,  E'vepyovfih?],{ev,  in,  and  ^P7^^> 
work,)  which  is  properly  rendered  inwrought. 
"  The  prayer  of  a  righteous  man  inwrought 
[by  the  Holy  Spirit]  availeth  much."  Other 
passages  also  tend  to  the  same  conclusion— 
as,  "  praying  in  the  Holy  Ghost  ;  "^  "praying 
always  with  all  prayer  and  supplication  in  the 
Spirit."  3 

*  Bloomfield  in  loc.  *  Ja.  5  :  16. 

^  Jude  20.  '  Ep.  6  :  18. 


AS  RELATED   TO   PROVIDENCE.  5/ 

4th.  An  argument  corroborative  of  the 
proposition  is  found  also  in  the  fact  that  sin- 
cere and  earnest  petitions  may  be  presented 
and  yet  fail  to  become  prevailing  prayer. 
Impelled  not  by  God's  Spirit  but  by  personal 
tribulations  and  disquietudes,  or  by  a  strong 
desire  for  some  coveted  earthly  good — sym- 
pathizing with  others  in  their  dangers  or 
necessities,  we  may  with  much  emotion,  and 
with  great  importunity,  besiege  a  throne  of 
grace  unavailingly.  How  often  have  chris- 
tians entreated  earnestly  for  the  removal  of 
some  affliction,  or  agonized  in  prayer  for  the 
delivery  of  loved  ones  from  impending  death, 
without  obtaining  the  favor  sought!  These 
desires,  natural  and  commendable,  are  some- 
times stimulated  and  seconded  by  the  Holy 
Spirit.  In  such  cases,  the  petitions  are  pre- 
sented not  only  with  importunity  and  emotion, 
but  with  a  strong  confidence  also  that  God 
would  hear.  Many  a  time  has  the  christian 
come  from   his  closet  with  a  firm  conviction 


58  AS  RELATED  TO   PROVIDENCE. 

that  God  would  restore  to  health  one  whose 
case  had  been  considered  hopeless  by  his 
physician.  '  How  often  too,  alas,  has  he  with 
sinking  heart  made  agonizing  supplications  of 
this  kind,  feeling  all  the  time  that  his  prayer 
was  not  obtaining  audience  with  God  !  The 
scriptures  furnish  some  striking  examples  of 
this  kind  :  Paul,  without  success,  *^  besought 
the  Lord  thrice "  that  the  "  thorn  in  the 
flesh,  the  messenger  of  Satan,"  "  might  depart 
from  "  him  ;  ^  Moses,  addressing  Israel,  tes- 
tified, *'  And  I  besought  the  Lord  at  that 
time,  saying,  O  Lord  God,  ...  I  {bray 
thee,  let  me  go  over,  and  see  the  good  land 
that  is  beyond  Jordan,  that  goodly  mountain, 
and  Lebanon.  But  the  Lord  .  .  .  would 
not  hear  me  ;  and  the  Lord  said  unto  me, 
Let  it  suffice  thee ;  speak  no  more  unto  me 
of  this  matter;  "2  and  in  Gethsemane  the 
Saviour  prayed  for  the  third  time  in  substance, 
'*  O  my  Father,  if  it  be  possible,  let  this  cup 
*  2  Cor.  12  :  8.  '  Duet.  3  :  23-26. 


AS   RELATED   TO   PROVIDENXE.  59 

pass  from  me :  nevertheless  not  as  I  will  but 
as  thou  wilt."  Nor  are  petitions  of  this  char- 
acter sinful  if  made  conditioned  on  God's  will ; 
nor  are  they  altogether  in  vain.  If  the  spe- 
cific favor  sought  for  is  denied,  God  will 
make  evident  to  the  consciousness  of  the 
petitioner  as  he  did  to  that  of  Paul  that  His 
grace  will  be  sufficient  for  him  ;  ^  wdll  elevate 
him  as  He  did  Moses  to  some  Pisgah's  ^top  ; 
and  will  make  him  partake  in  some  degree  of 
the  profound  submission  and  resignation  of 
the  Saviour,  and  say  with  Him,  "  O  my  Father, 
if  this  cup  may  not  pass  away  from  me,  except 
I  drink  it,  thy  will  be  done."  But  prevailing 
prayer  —  that  which  secures  specifically  and 
literally  the  blessing  sought,  is  that  which  is 
indited  by  the  Holy  Spirit. 

It  will  be  seen  that  the  doctrine  of  prayer 
does  not  conflict  with  that  of  providence.  It 
does  not  virtually  dethrone  God  and  enthrone 
His  people  instead  ;  nor  does  it  suggest  the 

*  2  Cor.  12:9.  a  Deut.  3  :  27. 


6o  AS   RELATED   TO   PROVIDENCE. 

idea  of  inextricable  confusion  in  the  admin- 
istration of  providence  ;  for  christians  never 
put  up  prevaiHng  prayer — as  in  other  things, 
so  also  in  matters  pertaining  to  the  adminis- 
tration of  Providence — excepting  as  they  are 
impressed  and  instigated  by  the  Holy  Spirit. 
Question,  But  it  may  be  asked,  why  all 
this  formality  ?  Events  of  providence  depend 
upon  God's  purpose  and  His  almighty  power; 
and  no  efficiency  can  be  communicated  to 
Hi'm  by  the  intervention  of  poor  finite  men. 
Why  then  does  He  ever  put  the  desire  for 
the  providential  event  first  into  His  people's 
minds,  and  then  virtually  delay  the  execution 
of  His  plan  until  they  express  that  desire  to 
Him  in  the  form  of  prayer?  Because  he 
would  elevate  them  into  partnership  with 
Himself  in  the  administration  of  Providence 
also.  In  the  Kingdom  of  Grace,  He  needs 
not  the  cooperation  and  assistance  of  His 
feeble  creatures.  In  all  His  operations  for 
the  salvation  of  men,  He  could  employ  only 


AS   RELATED   TO   PROVIDEN'CE.  6 1 

heavenly  agencies ;  or  without  instrumen- 
tahty,  could  speak  the  \yord,  or  even  enter- 
tain the  volition  only,  and  sinners  could  be 
instantly  sanctified.  But  He  chooses  to 
employ  human  instrumentality  rather.  It 
pleases  God  by  the  foolishness  of  preaching 
to  save  them  that  believe.^  It  is  His  will  that 
faith  should  come  by  hearing,  and  hearing  by 
the  word  of  God.'-^  Consequently,  no  inhabit- 
ant of  heaven  has  the  prerogative  to  declare 
to  sinners  the  glad  tidings  of  salvation. 
While  on  earth,  the  Saviour,  like  His  dis- 
ciples, preached,  saying :  ''  Repent  :  for  the 
kingdom  of  heaven  is  at  hand."^  But  when, 
from  heaven,  in  light  brighter  than  the 
noonday  sun,  He  appeared  to  Saul  near 
Damascus,  He  did  not  explain  to  him  the 
way  of  salvation  in  answer  to  the  question, 
"  Lord,  what  wilt  thou  have  me  to  do  ?  "  but 
said  to  him,  *'  arise  and  go  into  the  city,  and 
it  shall  be  told  thee  what  thou  must  do."  4. 

*  1  Cor.  i:  21.  "  Rom.  lo:  17. 

'  Mat.  4  :  17.  *  Ac.  9  :  6. 


62  AS  RELATED  TO   PROVIDENCE. 

To  Ananias  was  given  the  great  privilege  to 
lead  the  blind  sinner  to  the  cross.  The  Holy- 
Spirit  enables*men  to  understand  the  gospel ; 
but  He  never  preaches  it  to  them.  Hence 
He  instructed  Philip  to  join  himself  to  the 
■eunuch's  chariot.^  When  the  "  angel  of 
'God  "  appeared  to  Cornelius,  though  per- 
imitted  to  testify,  "  Thy  prayers  and  thine 
.alms  are  come  up  for  a  memorial  before 
«God,"  it  was  not  his  prerogative  to  preach 
!the  gospel.  A  sinner  saved  by  grace  alone 
•was  to  have  this  great  privilege.  Therefore 
■his  instruction,  **  Send  men  to  Joppa,  and 
call  for  one  Simon,  whose  surname  is  Peter; 
...  he  shall  tell  thee  what  thou  oughtest  to 
do."  2  In  the  Kingdom  of  Grace,  God's 
ministers  and  people  are  co-workers^  and 
laborers  together^  with  Him.  If  then  He 
elevates  His  people  into  partnership  with 
Himself  in  the  Kingdom  of  Grace,  which  is 

*  Ac.  8:  29.  5  Ac.  10:  5,  6. 

*  2  Cor.  6:1.  ^  I  Cor.  3 :  9. 


AS    RELATED    TO   PROVIDENCE.  63 

the  greater,  why  should  it  be  thought  strange 
that  He  sTiould  give  them  a  like  position  in 
the  Kingdom  of  Providence,  which  is  the  less  ? 

It  wnll  be  seen  then  that  God  requires 
prayer  not  only  that  His  people  may  be  sanc- 
tified, and  made  active  in  his  service,  but  also 
that  they  may  be  elevated  into  partnership 
with  him  in  the  administration  of  nature, 
providence,  and  grace.  How  greatly  then 
does  He  honor  the  work  of  the  Son  and  of  the 
Holy  Spirit,  when  He  thus  permits  redeemed 
sinners  to  manifest,  without  impertinence  or 
imbecility,  an  interest  in  all  His  administra- 
tions on  earth  ! 

It  will  be  seen,  again,  that  the  ^precept, 
which  authorizes  men  to  put  up  prayers  ac- 
cording to  their  own  will,  does  not  conflict 
with  that  which  limits  them  to  the  petition 
that  accords  with  the  will  of  God  ;  for  they 
have  no  prevaiHng  will  excepting  as  God 
works  it  in  them. 

'  Vid.  pp.  34,  35. 


CONCLUSION. 

I.   MR.   MULLER.      2.   PROF.   TYNDALL. 

Two  practical  applications  of  the  doctrine 
will  close  this  discussion. 

I.  If  we  have  given  a  proper  exposition  of 
Prayer  as  it  stands  related  to  Providence,  it 
would  not  be  surprising  if  God  should,  in  all 
ages  of  the  world,  and  under  every  dispensa- 
tion, raise  up  those  who  should  be  distin- 
guished from  the  great  body  of  believers  by 
the  closeness  of  their  intimacy  with  Him  ;  by 
the  greatness  of  their  faith  ;  and  by  the  bold- 
ness of  their  petitions.  Nor  would  it  be  fa- 
naticism should  we  believe  and  maintain  that 
He  may  give  to  one  and  another  of  His  favored 
servants,  such  impulses,  impart  to  them  such 
desires,  and  endow  them  with  such  faith,  as 
to  make  them  attempt  without  misgivings  the 


CONCLUSION.  65 

greatest  enterprises  for  His  glory,  and  the 
good  of  men — enterprises  involving  perhaps 
the  expenditure  of  princely  revenues,  with  no 
other  resources  than  the  answer  to  prayer. 

There  is  a  striking  example  apparently  of 
this  kind,  contemporary  with  ourselves.  A 
man  in  Bristol,  England,  with  no  pecuniary 
resources,  and  not  engaged  in  any  lucrative 
business,  undertakes  to  support  thousands  of 
orphans  ;  to  build  for  this  purpose  vast  and 
magnificent  asylums ;  and  to  carry  on  besides 
other  extended  benevolent  operations :  all 
involving  the  expenditure  annually  of  hun- 
dreds of  thousands  of  dollars,  which  he  pro- 
fesses to  acquire  solely  in  answer  to  prayer. 
According  to  his  published  statement,  money 
in  a  stream  steady  enough  to  prevent  serious 
embarrassment  to  his  vast  operations,  flows  to 
him  from  the  four  quarters  of  the  globe. 
Now,  it  is  not  necessary  for  the  present  writer 
to  decide  whether  Mr.  MuUer  is  a  genuine 
man  or  an  impostor — whether  his  life  is  really 


66  CONCLUSION. 

one  of  trust  or  a  mere  pretension  and  a  sham. 
It  is  sufficient  for  our  present  purpose  to  say 
that  the  doctrine  of  prayer  as  exhibited  in 
the  scriptures,  prevents  the  modest  profession 
of  a  "  life  of  trust  "  from  being  in  itself  incred- 
ible and  preposterous. 

But  we  may  venture  a  step  further.  If 
Mr.  Muller,  in  the  many  years  he  has  been 
professing  to  live  a  '*  life  of  trust,"  has  been 
able  to  prove  that  these  revenues  he  has  been 
disbursing  were  contributed  by  others,  and 
came  to  him  without  solicitation,  his  case,  so 
far  from  being  abnormal;  furnishes  not  only  a 
strong  corroboration  of  the  scriptural  theory 
of  prayer,  but  a  striking  example  illustrating 
it.  No  one  in  his  senses,  and  In  good  faith, 
would  have  attempted,  without  personal  re- 
sources, such  great  things  as  he  has,  unless 
God  had  kindled  the  desire,  given  the  im- 
pulse, and  imparted  the  faith  :  and  no  one, 
without  divine  impulsion  and  cooperation, 
could   have   conducted   such    enterprises   for 


CONCLUSION.  dj 

twenty  years  without  failure,  if  he  was  candid  ; 
or  disgraceful  exposure,  if  he  was  an  impostor. 

To  the  great  body  of  his  people,  God  gives 
impulse  and  faith  in  prayer  adequate  to  meet 
all  the  exigencies  and  duties  and  relations  of 
life;  and  requires  them  to  be  "not  slothful  in 
business,  fervent  in  spirit,  serving  the  ^  Lord." 
But  one  and  another  he  may  endow  with  such 
faith  as  to  make  them  undertake  the  most 
extraordinary  enterprises  with  no  resources 
excepting  those  obtained  in  answer  to  prayer. 
Such  seems  to  be  Mr.  Muller. 

2.  If  the  doctrine  has  been  properly  set 
up,  it  will  be  seen  how  illogical  is  Prof.  Tyn- 
dall's  famous  prayer  test.  Doubting  the 
efficacy  of  prayer,  or  perhaps  with  the  design 
to  expose  its  pretensions,  he  proposes  that  a 
large  number  of  prayers  should  be  offered  up 
daily  for  a  specified  term,  for  the  recovery  of 
certain  inmates  of  a  London  hospital,  while 
the    remainder    of    the    patients    should   be 

'  Rom.  12  :  II. 


68  CONCLUSION. 

treated  medicinally  alone.  According  to  his 
proposition,  the  one  company  is  to  rely 
exclusively  upon  prayer;  the  other  alone 
upon  medicine.  And  his  question  is,  which 
would  be  most  likely  to  succeed  in  healing 
the  sick,  christians  with  their  faith  and 
prayers,  or  physicians  with  their  skill  and 
medicines  ?  Now,  it  will  be  seen  that  this 
proposition  is  based  upon  an  entire  miscon- 
ception of  the  doctrine  of  prayer. 

The  bible  represents  that  christians  pray 
because  the  Holy  Spirit  puts  it  into  their 
hearts  to  do  so  :  the  test  proposes  that  they 
should  pray  because  Dr.  Tyndall  suggests  it 
to  them.  The  bible  teaches  that  effectual 
prayer  for  others  is  impelled  by  a  benevolent 
and  disinterested  desire  for  their  good  :  the 
test  proposes  that  it  should  be  undertaken  in 
a  spirit  of  antagonism — to  join  issue  with  Dr. 
Tyndall.  The  bible  exhibits  a  praying  man 
as  approaching  the  throne  of  grace  with 
humility,  and  self-abasement :  the  test  pro- 


CONCLUSION.  69 

poses  that  he  should  step  forth  as  a  cham- 
pion, vaunting  his  own  importance  and 
efficiency.  The  bible  requires  one  who  would 
pray  to  come  with  faith,  nothing  doubting  : 
the  test  requires  that  he  should  come,  in 
behalf  of  Dr.  Tyndall,  to  put  God  to  the  test, 
thus  virtually  justifying  him  in  withholding 
confidence  until  God  had  satisfactorily  passed 
the  test.  Finally,  the  bible  requires  us  to 
pray  impelled  by  a  desire  for  God's  glory: 
by  the  test  we  are  urged  to  do  so  to  convince 
Dr.  Tyndall ;  or,  if  he  is  uncandid,  to  expose 
and  put  him  to  confusion. 

True,  God  could  appoint  some  modern 
Elijah  to  meet  this  champion  of  skepticism 
on  the  terms  he  proposes,  as  He  did  the 
ancient  one  to  confront  the  prophets  of  ^  Baal; 
but  what  important  end  would  be  gained  by 
it  ?  A  test  of  the  kind,  accepted  and  success- 
fully sustained,  is  not  needed  to  show  that 
God  hears  the  prayer  of  faith.  There  is 
'  I  Ki:  18,  19,  etc. 


70  CONCLUSION. 

already  on  record,  in  God's  completed  revela- 
tion, evidence  enough  to  show  that  the  sick 
have  been  healed  time  and  again  in  answer  to 
prayer  ;  and  an  additional  fact  of  this  kind 
will  not  strengthen  the  proof.  With  the 
bible  in  their  hands,  the  people  do  not  need 
the  successful  test  to  convince  them  of  the 
doctrine ;  and  Doctor  Tyndall,  unless  God 
changes  his  heart,  could  easily  persuade  him- 
self, in  that  case,  that  the  recovery  of  the 
sick  in  connection  with  prayer  was  brought 
about  by  collusion  ;  or  that  it  was  a  re- 
markable coincidence,  unaccountable  on  any 
known  principles.  He  could  explain  it  away 
as  readily  as  he  disposes  of  such  cases  as  Mr. 
Muller  ;  and  all  too  with  a  conviction  that  he 
was  acting  in  perfect  candor,  and  on  scientific 
principles. 

Herod  had  heard  many  things  of  Jesus, 
and  had  for  a  long  time  desired  to  see  Him  ; 
and  when  He  was  sent  to  him  by  Pilate,  he 
was  glad,  and  hoped  to  have  seen  some  mira- 


CONCLUSION.  71 

cle  done  by  Him.  **  Then  he  questioned 
with  him  in  many  words,  but  he  answered 
him  nothing."^  Now,  as  the  genuineness  of 
Christ's  miracles  in  the  past,  and  His  power 
to  perform  them,  were  not  invah'dated  be- 
cause He  received  in  silence  Herod's  propo- 
sition that  He  should  gratify  his  idle  curios- 
ity ;  so,  neither  is  God's  promise  that  the 
prayer  of  faith  shall  heal  the  sick  proved  false 
and  vain,  because  He  does  not  put  it  into  the 
hearts  of  some  of  His  children  to  accept  this 
illogical  prayer  test,  dictated  as  it  is  by  a 
motive  worse  than  idle  curiosity.  Dr.  Tyn- 
dall  and  other  professed  seekers  after  truth 
do  not  need  this  test  to  establish  their  faith. 
If  he  and  they  are  candid,  they  will  find 
prayer  tests  on  record  in  the  bible  ^  more 
striking  and  convincing  than  the  one  he  pro- 
poses :  if  they  are  not  candid,  they  would  not 
be  persuaded  though  one  rose  from  the  dead. 

'  Lu.  23:  7,  9. 

'  Jud.  6:  36-40.  I  Ki.  18  :  19-39-  2  Ki.  20  :  8, 11. 


